CONTEMPLATION
325
CONTEMPLATION
Dve is not, in itself, proof that one is in a mystical
tatp, because such love can be produced, at least
eebly and for an instant, by our own efforts. The
irecoding definition is equivalent to that given by St.
>resa in the beginning of her second letter to Father
loilriguez Alvarez. Mystical theology is the science
hat .studies mystical states; it is above all a science
ascd on observation. Mystical theology is fre-
uently confounded with ascetic theology ; the latter,
owev(T, treats of the virtues. Ascetical writers dis-
uss also the subject of prayer, but they confine them-
elve.s to prayer that is not mystical.
Mystical states are called, first, supernatural or in-
'urd. by which we mean manifestly supernatural or
fus<'d; secondly, extraordinary, indicating that the
itellect operates in a new way, one which our efforts
aniiot bring about; thirdly, passive, to show that
le soul receives something and is conscious of receiv-
ig it. The exact term would bo passivo-actire, since
ur activity responds to this reception just as it does
1 the exercise of our bodily senses. By way of dis-
nctioii ordinary prayer is called active. The word
tystical has been much abused. It has at length
onie to be applied to all religious sentiments that are
)me\\hat ardent and, indeed, even to simple poetic
ntiments. The foregoing definition gives the re-
- ricted and theological sense of the word.
First of all, a word as to ordinary prayer, which
smprises these four degrees: first, vocal prayer;
!Cond, meditation, also calletl methodical prayer, or
rayer of reflection, in which may be included medita-
vc reading; third, affective prayer; fourth, prayer
f simplicity, or of simple gaze. Only the last two de-
rees (also called prayers of the heart) will be consid-
•ed, as they border on the mystical states. Mental
rayer in which the affective acts are numerous, and
hich consists much more largely of them than of
!flections and reasoning, is called affective. Prayer
f simplicity is mental prayer in which, first, reason-
ig is largely replaced by intuition; second, affections
nd resolutions, though not absent, are only slightly
aried and expressed in a few words. To say that the
lultiplicity of acts has entirely disappeared would be
harmful exaggeration, for they are only notably di-
linishcd. In both of these states, but especially in
1 16 second, there is one dominant thought or senti-
^ lent which rectus constantly and easily (although
ith little or no development) amid many other
ioui;lits, beneficial or otherwi.se. This main thought
II it continuous but keeps returning frequently and
iiicously. A like fact may be observed in the
i onler. The mother who watches over the
if her child thinks lovingly of him and does so
- t reflection and amid interruptions. These
- differ from meditation only as greater from
nd are applied to the same ubjects. Ncver-
the prayer of simplicity often has a tendency
'. lify itself, even in respect to its object. It
' III- to think chiefly of (!od and of His presence,
jut in a confused manner. This jjarticular state,
Ihich is nearer than others to the mystical states, is
J illcd t he prayer of amorous attention to God. Those
ring the charge of idleness against these different
iways have an exaggerated idea of them. The
r of simplicity is not to meditation what inac-
<n is to action, though it might appear to be at times,
Jut what uniformity is to variety and intuition to rea-
il is knowni to be call(>d to one of these degrees ' succeeds tlicrein, and does so with ease, and ' derives profit from it. The call of God be- ■ ven clearer if tliis soul have first, a persistent ion for this kind of prayer; second, a want of
and dist:iste for meditation. Three rules of ! ff)r tliosc^ wlio show tlicse signs are admitted
luthors: (a) When, during prayer, one feels r a relish nor facility for certain acta one should
not force oneself to produce them, but be content w-ith
affective prayer or the prayer of simplicity (which, by
hypothesis, can succeed) ; to do otherwise would be to
thwart the Divine action, (b) If, on the contrary,
during prayer, one feels a facility for certain acts, one
should yield to this inclination instead of obstinately
striving to remain immovable like the Quietists. In-
deed, even the full use of our faculties is not superflu-
ous in helping us to reach God. (c) Outside of prayer,
properly so called, one should profit on all occasions
either to get instruction or to arouse the will and thus
make up what prayer itself may lack. Many texts
relative to the prayer of simplicity are found in the
works of St. Jane de Chantal, who, together with St.
Francis of Sales, founded the Order of the Visitation.
She complained of the o]5position that many well-dis-
posed minds offered to this kind of prayer. By an-
cient writers the prayer of simplicity is called acquired,
active, or ordinary contemplation. St. Alphonsus
Liguori, echoing his predecessors, defines it thus: "At
the end of a certain time orilinary meditation pro-
duces what is called acquired contemplation, which
consists in seeing at a simple glance the truths which
could previously be discovered only through pro-
longed discourse" (Homo apostolicus, Appendix I,
no. 7).
To distinguish it from acquired contemplation mystical imion is called intuitive, passive, extraordin- ary, or higher contemplation. St. Teresa designates it simply as contemplation, without any qualification. Mystical graces may be divided into two groups, ac- cording to the nature of the oljject contemplated. The states of the first group are characterized by the fact that it is God, and God only, who manifests Himself; these are called mystical union. In the second group the manifestation is of a created object, as, for ex- ample, when one beholds the humanity of Christ or an angel or a future event, etc. These are visions (of created things) and revelations. To these belong miraculous bodily phenomena which are sometimes observed in ecstatics. There are fom- degrees or stages of mystical union. They are here taken just as St. Teresa has described them with the greatest clear- ness in her "Life" and principally in her "Interior Castle": first, incomplete mystical union, or the prayer of quiet (from the Latin qiiies, quiet; which expresses the impression experienced in this state); second, the full, or semi-ecstatic, imion, which ,St. Teresa sometimes calls the prayer of tinion (in her "Life" she also makes use of the term entire union, entera unidn, ch. xvii) ; third, ecstatic imion, or ec- stasy; and fourth, transforming or deifying union, or spiritual marriage (properly) of the soul with God. The first three are states of the same grace, viz. the weak, medium, and the energetic. It will be seen that the transforming imion differs from these specific- ally and not merely in intensity.
The preceding ideas may be more precisely stated by indicating the easily discernible lines of demarca- tion. Mystical union will be called (a) spiritual quiet when the Divine action is still too weak to prevent distractions: in a word, when the imagination still re- tains a certain liberty ; (b) full union when its strength is so great that the soul is fully occupied with the Divine object, whilst, on the other hand, the senses continue to act (under these conditions, by making a greater or less effort, one can cease from prayer) ; (c) ecst!isy when comnumications with the external world are severed or nearly so (in this event one can no longer make voluntary movements nor emerge from the state at will). Between these well-defined tyjies there are imperceptible transitions as between the colours blue, green, and yellow. Mystics use many other appellations: silence, supernatural sleep, spir- itual inebriation, etc. These are not real ilegrees, but rather ways of being in the four preceding degrees. St. Teresa sometimes designates the weak prayer o{
